His approach had obviously worked: the church had grown from two hundred to four thousand members during his
tenure; there were organizations for every taste, from yoga classes to Caribbean clubs. He was especially pleased with
the church’s progress in getting more men involved, although he admitted that they still had a way to go.
“Nothing’s harder than reaching young brothers like yourself,” he said. “They worry about looking soft. They worry
about what their buddies are gonna say about ’em. They tell themselves church is a woman’s thing-that it’s a sign of
weakness for a man to admit that he’s got spiritual needs.”
The reverend looked up at me then, a look that made me nervous. I decided to shift the conversation to more familiar
ground, telling him about DCP and the issues we were working on, explaining the need for involvement from larger
churches like his. He sat patiently and listened to my pitch, and when I was finished he gave a small nod.
“I’ll try to help you if I can,” he said. “But you should know that having us involved in your effort isn’t necessarily a
feather in your cap.”
“Why’s that?”
Reverend Wright shrugged. “Some of my fellow clergy don’t appreciate what we’re about. They feel like we’re too
radical. Others, we ain’t radical enough. Too emotional. Not emotional enough. Our emphasis on African history, on
scholarship-”
“Some people say,” I interrupted, “that the church is too upwardly mobile.”
The reverend’s smile faded. “That’s a lot of bull,” he said sharply. “People who talk that mess reflect their own
confusion. They’ve bought into the whole business of class that keeps us from working together. Half of ’em think that
the former gang-banger or the former Muslim got no business in a Christian church. Other half think any black man
with an education or a job, or any church that respects scholarship, is somehow suspect.
“We don’t buy into these false divisions here. It’s not about income, Barack. Cops don’t check my bank account when
they pull me over and make me spread-eagle against the car. These miseducated brothers, like that sociologist at the
University of Chicago, talking about ‘the declining significance of race.’ Now, what country is he living in?”
But wasn’t there a reality to the class divisions, I wondered? I mentioned the conversation I’d had with his assistant,
the tendency of those with means to move out of the line of fire. He took off his glasses and rubbed what I now saw to
be a pair of tired eyes.
“I’ve given Tracy my opinion about moving out of the city,” he said quietly. “That boy of hers is gonna get out there
and won’t have a clue about where, or who, he is.”
“It’s tough to take chances with your child’s safety.”
“Life’s not safe for a black man in this country, Barack. Never has been. Probably never will be.”
A secretary buzzed, reminding Reverend Wright of his next appointment. We shook hands, and he agreed to have
Tracy prepare a list of members for me to meet. Afterward, in the parking lot, I sat in my car and thumbed through a
silver brochure that I’d picked up in the reception area. It contained a set of guiding principles-a “Black Value
System”-that the congregation had adopted in 1979. At the top of the list was a commitment to God, “who will give us
the strength to give up prayerful passivism and become Black Christian activists, soldiers for Black freedom and the